should receive the sacrament? he answers, I think the use, that the priest alone did receive the sacrament without the people, began not within six or seven hundred years after Christ.

To the sixth, Whether it be convenient that the same custom continue still within this realm? his reply is, I think it more agreeable to the Scripture and Primitive Church, that the first usage should be restored again, that the people should receive the sacrament with the priest.

To the seventh, Whether it be convenient that masses satisfactory should continue, that is to say, priests hired to sing for souls departed? his answer is, I think it not convenient that satisfactory masses should continue.

To the eighth, Whether the Gospel ought to be taught, at the time of the Mass, to the understanding of the people being present? he replies, I think it very convenient that the Gospel concerning the death of Christ, and our redemption, should be taught to the people in the Mass..

To the ninth, Whether in the Mass it were convenient to use such speech as the people may understand? he answers, I think it convenient to use the vulgar tongue in the Mass, except in certain mysteries, whereof I doubt.

To the tenth and last, When the reservation of the sacrament, and the hanging up of the same began? his reply is, The reservation of the sacrament began, I think, six or seven hundred years after

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Christ the hanging up, I think, began of late time.

The Order of the Communion, in March, 1547-8, now appeared with the royal proclamation, stating the consent of the lords and commons assembled in parliament, "that, agreeably to Christ's holy institution, the most blessed sacrament of the body and blood of our Saviour Christ should thenceforth be commonly delivered and ministered unto all persons within our realm of England and Ireland, and other our dominions, under both kinds." The office opened with an exhortation to be read by the minister on the Sunday or holiday preceding the administration of the sacrament; and it required those, who might still make choice of auricular confession to the priest, not to censure such as thought a general confession to God sufficient, and those, who confessed only to God, not to be offended with such as applied to auricular confession. The minister, having himself received the sacrament, was directed

' Meaning the pix, or little box, in which the consecrated host was kept, and which was then accustomed to be hung up above the altar. But see Cranmer's own remarks on this subject in his answer to the fourth article of the Devonshire rebels, which will presently be before us. Strype tells of a youth of St. John's College, Cambridge, who, about this time, was reported as an offender to the archbishop (by whom however no punishment appears to have been directed) for having secretly in hatred to the mass, cut the string by which the box was suspended. Life of Cranm. B. 2. ch. 6.

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then to address the people in the 'form which is still retained (though not in the same part of the office) in our present communion service; after which the impenitent were entreated by him to withdraw, the penitent to draw near; and then the general confession, as it now stands, followed, together with the general absolution preceded by a declaration, which in the entire liturgy that soon was formed is omitted, of the power of the Church to absolve penitent sinners. Burnet has contradicted himself, and misled later ecclesiastical historians, in 2 saying that the Order was received, throughout the kingdom, without any opposition. He had, just before, more correctly stated, that they who were for the old superstition were much troubled to find private confession thus left indifferent; that a general confession also of sins was to be used, with which they apprehended that most would content themselves, and that the accustomed absolution and indulgences would be laid aside; as indeed they soon were. The new office was therefore not received with general approbation. There were 'prelates too that strengthened, by their equivocal conduct in respect to it, the aversion of the Romanists; and there were some of the parochial clergy who hoped to ex

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1 66

Dearly beloved in the Lord, ye that mind to come," &c. 2 Hist. Ref. Part II. B. i.

Heylin, Hist. Ref. 59. Gardiner of Winchester, Bonner of London, Veysie of Exeter, and Sampson of Chichester.

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cite, by their account of it, disaffection to the government. To restrain the folly of such preachers, to allow none indeed now to preach who were not licenced by the lord protector, or the archbishop, a proclamation was immediately issued.

CHAPTER II.

1547 to 1548.

Proceedings of the convocation-Marriages of priests-Of divorces-Cranmer officiates at the obsequy for the French king-Directs a thanksgiving on account of the battle of Pinkey-Acts repealed-Bishops appointed by the king's letters patent-Chantries given to the king-State of the Universities-Cranmer's care of his diocese-His kindness to

papists-His visitation.

THE session of the convocation in 1547 did not close without an 'address to the archbishop, requesting from him a determinate answer as to the indemnity and impunity the members might have, if they treated, in cases forbidden by the statutes of the realm to be discussed, of matters of religion. The entire repeal of the Six Articles accordingly gave them the freedom that was wished. To a 2 proposition that all the canons and laws, which had hitherto forbidden priests to marry, or had proscribed such as were already married, should cease and be utterly void, assent was now